1. The Blessed Trinity in Scholastic Theology

2. The theological effort to understand the doctrine of God as Trinity continued throughout the middle ages. This was an effort towards SYSTEMATIZATION. The theological effort to understand the doctrine of God as Trinity continued throughout the middle ages. This was an effort towards SYSTEMATIZATION. The final achievement can be seen in St. Thomas' Summa Theologica. This determined the structure and content of textbook theology since then down to the pre-Vatican II period. The tract De Deo Trino was meant to be a summary of Thomas' thought. The final achievement can be seen in St. Thomas' Summa Theologica. This determined the structure and content of textbook theology since then down to the pre-Vatican II period. The tract De Deo Trino was meant to be a summary of Thomas' thought.

3. Sources In formulating his theology, St. Thomas carefully studied the rich mine of sources from the Latin Tradition and his contemporaries: Augustine, Boetheius, St. Anselm, Abelard, Peter Lombard, Richard St. Victor, Albert the Great, Bonaventure. In formulating his theology, St. Thomas carefully studied the rich mine of sources from the Latin Tradition and his contemporaries: Augustine, Boetheius, St. Anselm, Abelard, Peter Lombard, Richard St. Victor, Albert the Great, Bonaventure. All these scholars belong and continue the Latin theological tradition - but they do not speak with one voice, they represent different approaches within the tradition. All these scholars belong and continue the Latin theological tradition - but they do not speak with one voice, they represent different approaches within the tradition.

4. Richard St. Victor Richard St. Victor would develop a different side of St. Augustine. He develops his understanding of the Trinity from an analysis of the divine will and its act of love. Richard St. Victor would develop a different side of St. Augustine. He develops his understanding of the Trinity from an analysis of the divine will and its act of love. Taking as his scriptural basis the text 1 John 4:16 (God is Love), Richard points out that love demands Another whom it can address and to whom it can devote itself. Taking as his scriptural basis the text 1 John 4:16 (God is Love), Richard points out that love demands Another whom it can address and to whom it can devote itself. In God this Other can only be Another in God. If God is love then God must consist at least of two persons. But pure love given its altruistic, social character, goes beyond two and issues in a third, the shared gift in which lovers express their mutual love. In God this process terminates in this Third, the shared gift of the Father and the Son which is the Holy Spirit. Richard's approach will be followed later by St. Bonaventure and Duns Scotus and the Franciscan School.

5. Thomas Aquinas' Summa Theologica The structure of the Summa is based on the Exitus- Reditus model - Creation as coming forth from God and then, through God's redemptive providence, returning again to God. The structure of the Summa is based on the Exitus- Reditus model - Creation as coming forth from God and then, through God's redemptive providence, returning again to God. Aquinas begins his summ with a discussion of God as simply God, the One who is the transcendent Origin. The opening section has two parts: Aquinas begins his summ with a discussion of God as simply God, the One who is the transcendent Origin. The opening section has two parts: (1) Q2-26 - discusses the existence, nature and attributes of the one God (2) Q27-43 - introduces God as Trinity and discusses the three persons, Father, Son and Holy Spirit and their relations to one another.

6. Thus, there are two discussions: one devoted to God as one, and the other to God as three. The discussion of God as one is a discussion of the one divine nature or substance. Thus, there are two discussions: one devoted to God as one, and the other to God as three. The discussion of God as one is a discussion of the one divine nature or substance. There is in effect a separation between the one divine nature and the three divine persons. This separation is further reinforced by the assertion of the principles concerning God's external activity in creation and salvation history and appropriation. There is in effect a separation between the one divine nature and the three divine persons. This separation is further reinforced by the assertion of the principles concerning God's external activity in creation and salvation history and appropriation.

7. Aquinas' introduction of a procedural separation between the one divine nature and the three divine persons was thus developed in later scholastic theology into a real separation. Aquinas' introduction of a procedural separation between the one divine nature and the three divine persons was thus developed in later scholastic theology into a real separation. The effect of this development was to confine the reality of God as Trinity within the immanent Godhead and thereby depersonalize the understanding of God's relationship with us. The effect of this development was to confine the reality of God as Trinity within the immanent Godhead and thereby depersonalize the understanding of God's relationship with us. The net result was to reduce the theology of the Trinity to a matter of abstract and purely academic interest, somewhat like a problem in pure mathematics. The net result was to reduce the theology of the Trinity to a matter of abstract and purely academic interest, somewhat like a problem in pure mathematics.

8. Thomas's work influenced the later scholastic manuals. The tract De Deo Trino is a summary of Thomas discussion of the Trinity in Summa book 1, Q 23-43. Thomas's work influenced the later scholastic manuals. The tract De Deo Trino is a summary of Thomas discussion of the Trinity in Summa book 1, Q 23-43. St. Thomas identified the basic concepts which the doctrine of the Trinity, involves and arranged them in logical order and explained their meaning and implications. St. Thomas identified the basic concepts which the doctrine of the Trinity, involves and arranged them in logical order and explained their meaning and implications. These concepts were, in the following order: These concepts were, in the following order: the divine processions, the divine relations, the divine persons and the divine missions.

9. Divine Processions The origin or coming forth of one thing from another. The origin or coming forth of one thing from another. The theological term describe how the Son and the Spirit originated within the Godhead. The theological term describe how the Son and the Spirit originated within the Godhead. There are two divine processions: There are two divine processions: -that of the Son from the Father - and that of the Holy Spirit from both the Father & the Son Distinction between the principle, the origin or source from which something proceeds, and the term, that which proceeds from the source, Distinction between the principle, the origin or source from which something proceeds, and the term, that which proceeds from the source, immanent procession - an idea is developed by the mind, proceeds from the mind and yet stays in the mind (the their terms, the Son and the Spirit, remain within the Godhead) immanent procession - an idea is developed by the mind, proceeds from the mind and yet stays in the mind (the their terms, the Son and the Spirit, remain within the Godhead) transient procession - creation proceeds from God but exists outside of God. transient procession - creation proceeds from God but exists outside of God.

10. The divine processions are eternal events within the Godhead itself which emerge the divine triad, all three Members of which are truly, fully and equally divine, God. The divine processions are eternal events within the Godhead itself which emerge the divine triad, all three Members of which are truly, fully and equally divine, God. The concept of procession is applied to God analogously. In applying this to God we must remove from it those aspects which attach to it in human experience but which do not apply to God: there can be no question of causality, it does not involve a temporaly sequence. The concept of procession is applied to God analogously. In applying this to God we must remove from it those aspects which attach to it in human experience but which do not apply to God: there can be no question of causality, it does not involve a temporaly sequence. The divine processions are eternal. The divine processions are eternal.

11. The procession of the Son is by generation - the Father generates the Son, The procession of the Son is by generation - the Father generates the Son, this procession occurs through a exercise of divine intellect, an act of divine knowing the Father, contemplating and knowing himself produces in the divine mind a perfect expression or image of himself - the Word, his begotten Son the Father, contemplating and knowing himself produces in the divine mind a perfect expression or image of himself - the Word, his begotten Son The procession of the Spirit is by Spiration - The Spirit proceeds from the Father and the Son The procession of the Spirit is by Spiration - The Spirit proceeds from the Father and the Son the procession of the Spirit comes from the act of the divine will, an act of divine loving the procession of the Spirit comes from the act of the divine will, an act of divine loving In God the Father contemplating his Image, the Son, loves the Son and the Son in return loves the Father. This mutual love of the Father and the Son, the bond of love that unites them, subsists as a third Other in God - the Holy Spirit. In God the Father contemplating his Image, the Son, loves the Son and the Son in return loves the Father. This mutual love of the Father and the Son, the bond of love that unites them, subsists as a third Other in God - the Holy Spirit.

12. Divine Relations The processions are the basis for the recognition in God of three distinct relations, The processions are the basis for the recognition in God of three distinct relations, Three factors: Three factors: 1. Two terms which are related (ex: A parent and child) 2. the ground or basis of relationship (origin) 3. the relationship in itself - the essence of the relationship = towardsness Relation as a mode of presence and of terms to each other, an ordering, directing, facing of beings towards each other. Towardsness is the essence of the relation.

13. Each procession set up two terms which are related to each other on the basis of origin: Each procession set up two terms which are related to each other on the basis of origin: the principle from which proceeds and that which proceeds, Since each procession establishes two relations, two related terms, there are in God four relations - but only three of these four are distinct or opposing relations - the Father, the Son and the Holy Spirit, Since each procession establishes two relations, two related terms, there are in God four relations - but only three of these four are distinct or opposing relations - the Father, the Son and the Holy Spirit, Each relation is the divine nature existing in a distinct relative way, as a distinct relation: Each relation is the divine nature existing in a distinct relative way, as a distinct relation: - divine nature in relation to paternity is the Father - divine nature in relation of sonship is the Son - the divine nature in the relation of the gift of love is the Spirit

14. The relation in God are subsistent relations - relations which exist in themselves and not simply as an aspect of something else - we have no experience of relations since with us relation is always an aspect of something else. We only know beings who have relation - we have no experience of a being who simply is relation. The relation in God are subsistent relations - relations which exist in themselves and not simply as an aspect of something else - we have no experience of relations since with us relation is always an aspect of something else. We only know beings who have relation - we have no experience of a being who simply is relation.

15. The Divine Persons For Boethius - person is "an individual substance of rational nature" For Boethius - person is "an individual substance of rational nature" Medieval theology accepted this definition and added to it a further note of "autonomy" and "incommunicability". Medieval theology accepted this definition and added to it a further note of "autonomy" and "incommunicability". Thus, person is defined as: an individual substance of a rational nature existing in an autonomous, incommunicable way. This definition can be applied to divine relations who could be described as persons. Thus, person is defined as: an individual substance of a rational nature existing in an autonomous, incommunicable way. This definition can be applied to divine relations who could be described as persons.

16. Divine relations constitute the divine persons, the relations are the divine person. Divine relations constitute the divine persons, the relations are the divine person. This identification of relation and person leads us to consider the divine relations not as cold abstractions (unbegotteness, begotenness, etc) but as personal beings whom we can approach and address as Father, Son and Holy Spirit This identification of relation and person leads us to consider the divine relations not as cold abstractions (unbegotteness, begotenness, etc) but as personal beings whom we can approach and address as Father, Son and Holy Spirit The concept of procession, relation, person led theology to identify another significant aspect of God as Trinity. The divine persons do not live in isolation from one another, The concept of procession, relation, person led theology to identify another significant aspect of God as Trinity. The divine persons do not live in isolation from one another, as relations their life totally consists in relating to each other - they live in and for one another: the Father is fully in the Son and the Holy Spirit, The Son is fully in the Father and the Holy Spirit, the Holy Spirit is fully in the Father and the Son - Perichoresis

17. Divine Missions Mission as sending of the proceeding person in the economy of salvation, Mission as sending of the proceeding person in the economy of salvation, Since there are two proceeding persons there are two divine missions: Since there are two proceeding persons there are two divine missions: _ the visible mission of the Son - the incarnation - the invisible mission of the Holy Spirit - the Pentecost The divine mission - consideration of the economic trinity The divine mission - consideration of the economic trinity